سیاستنامه مفید
سال سوم شماره 2 (پیاپی 5، پاییز و زمستان 1397)

In today's world, all countries of the world use public diplomacy as one of the main components of their country's soft power to achieve their goals. The establishment, expansion and activation of non-governmental organizations and institutions have led to the formation of a new and softer form of public diplomacy. In this regard, the Islamic Republic can not be indifferent to public diplomacy and has always tried to use public diplomacy to achieve its foreign policy goals. One of the positive things that has been done in recent years to strengthen the public diplomacy of the Islamic Republic of Iran is the establishment of universities to attract foreign students, hold international conferences and seminars. One of these institutions is Al-Mustafa Al-Alamiyah Society. In this regard, the present study examines the role of Al-Mustafa International University in public diplomacy of the Islamic Republic of Iran using content analysis method and to examine the role of this institution through interviews with a number of Al-Mustafa Al-Alamiya Those who have worked as cultural advisors in other countries seek to answer the question of what is the position of the Al-Mustafa International Society in the public diplomacy of the Islamic Republic of Iran and what effect have they left on the growth of its influence in the world arena?

The history of the Ottoman Empire could be of particular importance to researchers. This importance firstly goes back to the arrival of modernity in Islamic lands, which the Ottoman Empire faced as the last heir of Islamic empires, and secondly, refers to the understanding of modernity and its requirements which were able to appear in modern Turkey after the collapse of the Ottoman Empire. While some of the ulema were opposed to any reforms that had a Western and non-Islamic source, some others were hoped to regain the former power of the empire and consequently improve their position. In order to find new ways and support their ideas, the Ottoman’s ulema revised Ijtihad. However, it had no effect other than to impose new meanings on old concepts. As a result of chaos on thoughts, a group of late Ottoman intellectual realized the irreconcilability of the Islamic thought tradition with modern Western civilization and in order to establish modern institutions, they destroyed the legitimate and traditional resources. As the bearers of these resources, the ulema were expelled from the new structure under construction, and after numerous struggles, they supported the new government. By using the historical study method and books and library resources, this article tries to examine the impact of Ottoman modernization on the ulema’s situation.

This treatise has been formed with the aim of detection, recognition and inference the new political thought of Neo-Traditionalism and its leading thinker, Seyyed Hossein Nasr. Since their texts do not show clear definitions of political issues and the desired political system, and due to an urgent need for societies, especially Islamic societies to have an efficient, Islamic and popular political system, it was necessary to discover and extract their desired thought and political system From the texts, books, articles and writings of the traditionalists and the Neo-Traditionalism. Thus, it examines the intellectual and historical background of this school, Explanation the generalities of Neo-Traditionalism thought, the reasons for its separation from traditionalism, recognition the main components, elements and factors of its expansion in the past few decades and the recognition of political thought of Seyyed Hossein Nasr. In this way on the one hand, the re-reading of Nasr's thought in the defined framework has led to the reconstruction of his thinking, analysis and assessment of votes in the light of the past and present and on the other hand it has reached his desired political thought and political system. We have extracted it from the texts and books from our hearts.

Yousef Abazari, with a special interpretation of sociological wisdom, thinks that the Iranian sociologist should analyze the "present" of Iranian society and reflect on its most important aspect, its critical rationality buried under the terrible shadow of a free market economy. Scientific cognition, hermeneutical reflection, and critical and emancipatory mediation are features that sociology is doomed to do. His reliance on the theory of critical communication action and hermeneutics keeps his sociological thought, by his own description, Christianist and aesthetic. His political sociology focuses on understanding, criticizing and denying domination in its various forms in Iranian society during the Islamic Republic. Despite his preoccupation with philosophical and cultural issues, the Concretize of sociology and his treatment of everyday issues and objective and tangible phenomena of society have been the main focus of his work. Abazari's strong presence in the public sphere and his participation in acute literary and linguistic debates and debates show his commitment to transcending the official positivist tradition of "being independent of the value of knowledge and social scientist" and believing in the role of sociological reformer and mediator. In the Framework of Abazari's research program, it can be argued that "understanding and criticizing domination" in its various forms, whether cultural, economic or political, is considered the most important aspect of his academic and intellectual action.

Poetry and verse are one of the most important spheres of language in the history of Iranian thought, in which political speeches and political doctrines are reflected. One of the most important persons in the history of Persian literature, who tried to organize political doctrines, is Saadi. Saadi's political speech in the light of Islamic teachings is a special form of the Shahriari's regulation. The present study, based on this concern, addresses the issue of Shahriyani's political speech in Saadi's speech and seeks to focus on the concept of regulation according to the skinner's intention-oriented hermeneutics approach, while simultaneously addressing the intellectual and political context and the texts of Sa'di Shirazi to Interpret Shahriari's regulation. Therefore, the main question of the present research is how it can be interpreted in terms of the intellectual and practical aspects of the time of Saadi in his political speech? The answer can be claimed Shahriari's regulation in saadi's speech is based on the political and moral vocabulary derived from the original Iranian-Islamic texts and the visualization of political culture and the resonance of the Persian mind and language in its time in a tone of speech and exaggeration .The days of that era have been expressed as a kind of protest and uprising against the current manifestations of his time and the critique of the decadent morality of that time.

Armenia is the only neighbor of Iran with the majority of Christian people who have been intimate relations with Iran since independence. The two ancient Iranian and Armenian peoples have had widespread political, social, cultural, and economic cooperation from far-flung past. These close connections have rooted in the cultural, civilizational, and traditional values of two great nations that have been able to cooperate with each other for centuries, along with ethnic, religious, and religious differences. The friendly cooperation between Iran and Armenia in the current context, given its background in the past, can continue to expand in the cultural, social, economic and political dimensions of today, and the appropriate framework for sustainable development through the development of friendly relations between the two countries and even improving relations Iran will provide with other countries. In other words, from the point of view of political and social experts, the sincere engagement of Iran and Armenia as two Islamic and Christian countries can be a good model for relations between Iran and other nations and nations with different religions, especially in the Eurasian region.